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libii'i 



THE 



Zi^navus 



% ? 



BY 



Blbert Cnn\ 



1902. 



y>-:y(n-»a'7gr<"ii iMi i m .m< iiwii 

yriiii f^iSRARY OF 



I' 



>-tfc8 R£?SIVEO 

a 1502 
V ^iKiift^ XXa No. 

iff 'T't 



Copyright 1902 



Th« Robert V. C.arr Print. 



I 'he i^nsvu? 



M 



THE MATERIAL ENTITY. 
ATTER of Itself Is a dull and sluggish principle, 
It is darkness, ignorance and grossness. It is 
cold and inert. However, it strangely responds to all the 
influences of the higher principles, and while under these in- 
fluences submissively conforms to their laws. 

Still, whatever of a higher or more spiritual nature en- 
ters into or is mingled with It, is coarsened or grossened in 
manifestation, to the degree, which the material principle ex- 
ceeds in the union or compound. 

Thus while matter serves as a medium for the manifes- 
tation of the higher principles, when in excess, It asserts It- 
self, by so modifying and adapting this manifestaUon to the 
peculiarities of its own nature as to impair and In extreme 
cases even distort the depression of the higher principles. 

When the higher predominate in the association, ex- 
actly the reverse takes place. Under these conditions mat- 
ter is refined and the expression of the higher principles, 
given a perfection, which spiritualizes the manifestation. 
There is but one perfect idea, underlying the whole of mani- 
festation and the perfection in v/hlch it Is expressed in niat- 
ter is dependent entirely upon the relative proporuons of the 
material and spiritual In the medium. The relative propor- 



tions of these two fundamental principles determines the 
quality of the manifestor. The more material ^ the lower and 
baser the quality ; the more spiritual the higher and more 
noble the quality. 

The lov/er octaves of being are grossly material but as 
v/e ascend toward the higher octaves, the crudity of the 
material man takes form, more and more. 

Increased spirituality gradually replaces imperfection 
with perfection, as the dav/n dissolves the shades of night, 
until at last the spiritual man like the morning sun breaks 
forth in ail his glory to rule and govern the new day, 

In the words of the New Testament, ^*Sown in corrup- 
tion it is raised In incorruption. Sown in dishonor it is 
raised in glory. Sown in weakness it is raised in power. 
Sown a natural body it is raised a spiritual body. The 
first man, Adam was made a living soul; the last Adam a 
quickening spirit. Hov/beit that was net first which is spiri- 
tual, but that which is natural ; and afterward that which is 
spiritual. The first man is of the earth earthy; the second 
man is the Lord from heaven. And as v/c have borne the 
image of the earthy, we shall also bear the image of the 
hccwenly.'* 

The woi-d Natural as used in this text signifies the ma- 
terial : the corrupt, the impermanent and changeable ; incor- 
rupt, the permanent or unchangeable; the mortal, the im- 
perfect; the im^mortal, the perfect. The material man in 
which the spiritual man is contained has, in scripture, been 
compared to a vessel, such as a jar or bowl. It says in 
second Timothy: "But in a great house there are not only 
vessels of gold and of silver, but also of wood and of earth; 
and some to honour and some to dishonour. If a man there 
fore purge himself from these (sins, iniqtiities, imperfections) 
he shall be a vessel unto honour, sanctified and meet for the 
master's use and prepared unto every good v/ork." 

4. 



It S3./S ia Gaiddaas: ''Tals oiily /vould I learn of you: 
Received 370 the spirit 'oy the works of the lav/, or by hear- 
ing- the faith? Are ye so foolish? havin;j begun in the spirit, 
are ye now made pariect in the flesh?" Then in Corinthians, 
"But the natural man receiveth not the thia[;s of the Spirit of 
God; for they are foolishness unto him; Neither can he know 
them because they are spiritually discerned," Then we find 
in Romans this conclusive declaration : "For Christ is the 
end of the law for righteousness to everyone that believeth." 
Now, what is Christ? Ke is ?. revelation of the spiritual man 
to the material man. The material man is crude and gross 
and requires man-made oc ardlicial law for his government. 
He is not evil, but imperfect, unevolved. The more the 
spiritual man iateisiies in the physical body; the more the 
essences of the higher principles are drav/n down into it, the 
more the physical body, ripens and refines. Ta-^ more we 
drav/ this divine spirit dov/n into our material being, the more 
perfect in presence and refined in substance the material man 
becomes. The more perfect in form and refined In substance 
the material man becomes the less he corrupts and grossens, 
the manifestations of the perfect idea within — even Christ. 
Think not to escape the 3truj;gie, for yoa must either rise 
above '('[i^. law or perish by the law. There is no salvation in 
the law alone. There is salvation, not because you dare not 
kill, but because you have no desire to kill. There is no 
iiiethod by which you can escape the natural persecution of 
existence. The natural man is created that he rnay exper- 
ience. His meed is therefore pain. The spiritual man, 
only, can expcri^ace tr,ie happiness. That which the material 
man conceives to be happiness is merely an illusive form of 
happiness known as pleasure, which is in rea'iLy only a pas- 
sive form of pain. "In this world," says Marie Correli, 
"no one, however harmless, is allowed to continue happy." 

The material man, I hive named the Ignavus. Ignavus 



is a Latin word signifying dull or sluggish. Hence the term 
applies particularly to the gross, earthy principle of the 
body, and is considered as a thing or an entity. 

To entertain a proper idea concietely of the Ignavus as an 
entity, you must iraagine a stupid, idiotic being, with ex- 
traordinary olfactory powers, inordinate appetite and gov- 
erned in all its manifestation by a brain in its belly, scien- 
tifically known as the solar plexus. This is the earthy man 
of the earth earthy, and not until the spiritual man is drawn 
down into it and graduall)^ insphered in its very substance 
does it begin to exhibit the marvelous and beautifying 
changes of evolving perfection. 



6. 



THE INST.rmM.ENT OF MANIFESTATION. 
•-"f^HE material man is the gross, crudo creature of cor- 
"^ ruption — the IpTiavus. 

The reason why man is a3 he is, i^i because the spiri- 
tual man has bec3::ie aa3oa>cioaj ot ais -j.va individuality. 
He has become innoctuated in the gToss consciousness of 
the material man. it is only when ihe spiriuial man recovers 
consciousness of his own divine individuality, that the phy- 
sical body begins to pass through the changes from the 
gross to the relined ; and exhibit that high slate of rehnement 
in which the spirit itself shines through. 

"There is an old Hindu story," says Sv/ami Viveka- 
nanda in his work entitled Raja Yoga, that 'TNDRA the 
king of the gods bec£n:e a pig, wallowing in the mire. He 
had a she pig and a lot of baby pigs and was very happy. 
Then some other gods saw his plight and came to him and 
told him, 'You are me king of the gods, you have all the 
gods at your command. Why ?re you here? But Indra 
said: 'Let me be; I am all light here; I do not car^j loi* the 
heaven, while I have this sow and these little pigs.' 

**The poor gods were at their wit's ends what to do. 
After a time they decided to slowly come and slay one of 
the liitlepigs, and then another, until they had slain all the 
pigs and the sow too. When all were dead Indra began to 
weep and mourn. Then the gods ripped his pig-body open, 
and he came out of it, and began to laugh when he realized 
what a hideous dream he had had ; he, the king of the gods, to 
have become a pig, and to think that that pig-life was the 
only life. Not only sc, but to have v/anted the whcle uni- 
verse to come inio the pig-life." 

Perhaps you do nor believe in the soiritual man? Per- 
haps you believe that all there is to man is his material being, 
and that, that being begins with the m.aterial life and 
ends with it? But stop and consider, You are arguing 

7. 



with a frieal. 2'oti gaze into his eyes, and see in their 
depths changes, tlut from moment to moment, reveal to yon 
more or less, the cilect of yoar argument. Duriiig the night 
this friend is ;>:.ken sick. You are called to his bedsiide to 
watch over aad care for him. Ever and anon during your 
vigil you feel his hand and look into his eyes for informa- 
tion. In the morning he is dead. You look into his eyes, 
then, and what do you see? iSfothing, but the eyes. Before 
his death, ".^hen you v/as arguing with him, you saw 
somethia.!^ ill ili eyes: som:imin;^ appar^atl;^ living in 
their depths to which you talked. You certainly did not at 
that time tiYz t ) his face, to his head, or his eyeballs, but 
to an intelligence which you perceived to be present in the 
eyes : a iometbing inside his body v^^dth v/hich you instinctive- 
ly felt to be ia communication. That same something you 
felt in his hand when he was alive. Do you feel it in the 
dead hand? No it is gone. Nov/, be honest and iidrnit up- 
on instinct, even if your intelligence refuses, that if you 
really de sir vid to move a man's feelings or convince his mind, 
you v/ouid rather talk to that something in the depths of his 
eyes, than the back of his head. 

Viewing the corpse you say, he is dead. How dead? 
The life has gone out of him. No, the intelligent spirit, the 
spiritual man which ruled and governed the physical and in- 
tellectual processes of his being has gone out or withdrawn 
from him. As for the life, the body is stili full of that. 
There is enough life stored up in the substance of that body 
to keep a dog alive for a month. Look at that piece of oak 
wood. You call it dead wood. Why dead? Certainly 
not because there is no life in it. There is enough life in 
that piece of wood to keep you warm for half a day. Life 
is heat, heat is fire, fire is light. Life, heat, and Ught, 
three in one, a most blessed trinity. 

When a man, an animal or a plant dies something has 



withdrawn from it, which held its parts in harmony together, 
which directed its growth and repair, and which furnished 
the intelligence for the evolution of its form and figure. It 
13 certain that a man does not die because the life has been 
v/ithdrawn. Nothing is more scientifically certain than this. 
He is dead only at that point where his intelligence, his 
spiritual man, ceases to act. 

The material man of himself is always dead. He is 
the dead man. Decomposition is always going on within 
him, and but for the resisting forces of the spiritual man 
within, exterior forces would soon disintegrate and return 
him to the elements. From the food he eats and assimilates, 
life in a latent form in the substance thus consumed, is 
stored up in his body and is under the direction of the spirit- 
ual man, used to supply waste and resist disorganization. 
With every breath drawn into the body some of this stored 
up substance is destroyed and life in the form of heat liberat- 
ed. By this continued destruction and constructive replacement 
he lives. He dies in part and is replaced in part every breath 
he draws. But when the waste caused by this destruction 
ceases to be systematically replaced under the direction of 
an intelligent entity, residing within him, he is no longer 
able to resist destruction and so he is decomposed and de- 
voured by the forces cf the exterior world. Man is a subject 
of irritation from the cradle to the grave. The light waves 
irritate his eyes, the scent waves sere the membrane of his 
nose, the sound waves pound the drums of his ears, the taste 
waves sting his tongue, and by hot waves and cold waves, 
pressures and impingements, his physical body is tortured all 
the days of his life. But the spiritual man, by his servant, 
the mind, clothes the majority of these sorrows with the 
beautiful forms and sensations of illusion, making the normal 
irritations endurable. A sunbeam gives the retina of the eye 
a slight singe, within the degree of normality, and the irrita- 

9. 



tion is carried by a nerve to the organ oi the eye wilLin the 
brain; here it is mentalized and uzn2m)ttGci to the mind, 
which clothing it with idea presents it to consciousness as a 
ray of light. AJ.1 the irritations applied to the physical body, 
both normal and abnormal, though derived through different 
organs of sensation, are transmitted to consciousness by the 
same pro ; s;;;. But the eye, becoming diseased and sensi- 
tive isunabi'-. \:- bear even the normal irritsticn oi; 'vviiat is 
known to oar ■:oiisciouGness as ligiit» The world as we see 
it, feel it, hear it, breathe it and smell it, is withia us. The 
whole picture exists kineticaily within the mind, 07he entire 
world in its realitj" is a destroyer and we are able to resist its 
destruction only just so long as we consume and assimilate 
food and it is distributed through our body by an intelligence, 
sufficient to direct replacement and repair according to an es- 
tablished method of being and plan of structure. Ah, but 
you say the brain furnishes this intelligence and the brain is 
a part of the material m.an- — the Ignavus. Destroy the 
brain and all consciousness and intelligence is obliterated. 
Yes, destroy any part of a machine of any kind and action 
of that machine will be impaired to the extent of the im- 
portance of the part destroyed. 

The material man is a machine or instrument through 
and by which one spiritual man is enabled to communicate 
with the outer world and other spiritual men. 

The eye is a machine by which one spiritual man is en- 
abled to communicate by sight with the outer world and 
other spiritual men. If that instrument is destroyed all com- 
munication with the outer world or other spiritual men by 
sight is cut off. The ear is another instrument. The 
tongue is another, the nose another. Each of these instru- 
ments reveals only those things ivhich by its mechanism 
it is adapted to reveaL 

The body without the other common senses is an instru- 

iO 



meat which servea to reveal by touch. It is also a ■■lachine 
for doing certain things. Here is a telegraphic ins Irument : 
it is a machine hy which one operator is enabled to comrnuni- 
cale With another a thousand miles away. The machine 
breaks, and all communication of the rapid kind made pos- 
sible by this intrurnent is cut oil between them, until the in- 
strument, the machine is repaired or replaced. 

vVhen the spiritual man conceived that there v/ere other 
worlds outside his own little world, he proceeded to create 
an instrument or machine which v^^ould enable him to com- 
municate with the world outside himself. From the creation 
of the first human machine, by the application of the exper- 
ience and knov/ledge acquired through its instrumentality 
the machine has been greatly improved. In the phases of ani- 
mal life up to that of man we find specimens of it in all the 
various stages or its evolution. No intelligent inventor will 
attempt to construct a machine arbitrarily. He will fashion 
it in conformity with the laws and conditions o£ that to which 
its utility is directed, otherwise his labor would be vain. 
Hence we see, that which is to be revealed establishes funda- 
mentally the structural principles of the instrument or m.a- 
chine which will serve to reveal it. So long, therefore, as 
the human machine fully serves the purpose of the 
spiritual man he v/ill remain with it. When the instrument 
ceases to do this, he abandons it. As an observer the 
material m.an is an instrument, as a doer he is a machine. 
When this instrument or machine is abandoned by the spiri- 
tual man, the spiritual man advanced intellectually by the ex- 
perience he has acquired through it, immediatly proceeds to 
study out a new and improved machine. 

The trouble, hov/ever, with the average spiritual 
machinist is he becomes absorbed during life with his 
material machine ; so lost in the fancies and illusions woven 
upon it, that he looses his identity in it, as an over earnest 

il 



actor looses for the time his identity in the part which he 
has assumed. In this state, as the machine becomes worn 
and wobbly, he assumes a similar condition and conforms in 
sympathy, his intelligence to it. 

Thus the reflexes of the material machine become di- 
recting influences of the spirit. The master, now. acts un- 
der the advice of the slave. A point is soon reached when 
the master kills the slave. 

When the spiritual man acquires conscious separateness 
from the machine, the body, it is within his power, at any 
period of life, to maintain it in a high state of efficiency. 

The sensible spirit maintains this separateness of con- 
sciousness but at the same time so educates, instructs and 
evolves his machine as to greatly enhance and enlarge its 
capacity in all directions as a medium between him and the 
outer world. 



12. 



MATERIALITY AND MENTALITY. 

Among the faculties of the mind, Alimentiveness is by na- 
ture the most material — Ignavic. It imparts idea of substance. 
Wthout this faculty, we would have no consciousness ofsub- 
stance. as substance. When predominant this faculty gives to 
all idea the substantial impress of materiality, infusing even 
the fanciful with this character to such a degree that it ap- 
pears almost as substantial as objects felt v/ith the hand. It 
delights in the material side of life; the real and the practical. 
It gives huge appetite for food, and fondness for liquids — in 
large quantities. It is indeed, very gross and a guzzler by 
nature. Its faults are gluttony and voracity. All animals 
that swallow their prey whole, such as snakes, lizards and 
fishes have correspondence to this faculty. Hydrophobia and 
dipsomania are diseases of this faculty. • The snakes and 
monsters seen in the mania of delirium tremens, are all de- 
rived from an unduly excited and diseased state of the organ 
of Alimentiveness. Alimentive people refer continually to arti- 
cles of food, and the kinds they like and dislike. They dis- 
cuss common-place subjects and are flat and simple in senti- 
ment but always pr-actical. They view everything from the 
utilitarian standpoint. The materialists of the higher order 
are, however, our practical business people. Our vegetable 
gardeners, shop-men, cooks and chemists. They love home 
and the simple domestic life. They are concrete in understand- 
ing, of course, but they are well content to leave fancy and 
the spiritual to the idealist, who in most cases they pity and 
despise. 

The faculty of Ideality is, in nature, the reverse of Ali- 
mentiveness. It refines and is, therefore, a principle of the 
spiritual man. It seeks to dematerialize even the objects of 
nature and give to them, the light and airy, the vapory im- 
materiality and aesthetic delicacy of pure mentality, uncloyed 
and unburdened by substance and the practical realities of 
matter. 

13 



Dr. Spurtzheim says: **This faculty produces the de- 
sire for exquislteness or perfection and is delighted with what 
the French, in whom it is very large, call, Le beau ideal. It 
gives inspiration to the poet. The observing or knowing 
faculties perceive qualities as they exist in nature ; but this 
faculty desires for its gratification, something more exquisitely 
perfect than the scenes of reality. It desires to elevate and 
endow with a splendid excellence every object presented to 
the mind. It stimulates the faculties which form ideas to 
create scenes, in which every object is invested with perfec- 
tion, which it delights to contemplate. When predominant, 
it gives a manner of thinking and feeling befitting the regions 
of fancy rather than the abodes of men. Hence those only 
on whom it is largely bestowed, can possibly be poets. And 
hence the proverb, 'poeta nacitur non fit.' " 

Ideality smoothes down the outlines of even the gross 
and vulgar. 

Objects seen in the eye of Ideality melt into pure, beau- 
tiful impressions, which rise above all vulgar sense, and as 
they appear in idea they have locality only in the mind. The 
true idealist hunts in vain among the objects of the material 
world for the ideal of his fancy. In excess ideality produces 
an extravigant and aesthetic delicacy, exceedingly ridiculous 
and annoying to the practical mind brought in contact with 
it. The idealist, however, seldom proves annoying to the 
materialist for he has a horror and a loathing of the gross 
and impure, and a disgust for voracity, and a contempt for 
flatness and simplicity that prevents any closeness with the 
gross or vulgar. 

Macaulay's description of the Saxon and the Norman ac- 
curately contrasts the efiect of Alimentiveness and the influ- 
ence of Ideality. The Saxon was grossly alimentive and ma- 
terial ; the Norman extremely ideal. The materialist seeks 
the useful and solid, the simple and the plain. The idealist, 
the exquisite and refined. 

14 



"The Norman" writes the historian ''renounced that bru- 
tal intemperance to which all other branches of the great Ger- 
man tribe, were too much inclined. The polite luxury of the 
Norman presented a striking contrast to the coarse voracity and 
drunkenness of his Saxon and Danish neighbors. He loved to 
display his magnificence, notin huge piles of food and hogsheads 
of strong drink, but in large and stately edifices, rich armor, 
gallant horses ,and choice falcons, well ordered tournaments, 
banquets elegant rather than abundant and wines remarkable 
rather for their exquisite flavor than for their intoxicating 
pov/er." 

Alimentiveness shows itself in composition by plainness 
and sim.plicity of style. In the description of the floral and 
beautiful it is exceedingly fiat and common-place. Stanley, 
in whom Alimentiveness is quite prominent, uses a profusion 
of common-place term.s in his description of the tropical vege- 
tation of the Semliki valley. Here are some of his expressions : 
"marvelous vegetation-natures 's conservatory-riotous pro- 
fusion-robust plants." Speaking of the wild banana, he 
says: "The fronds were gathered at the top of the stalk, 
like an artificial boquet, but presently spread out two feet 
wide and ten feet in length, forming graceful curves and 
most cooling shade, the leaves encircling the flowers, which 
were like great rosettes with drooping tassels." Just think 
of that, ye idealists! "Great rosettes with drooping tassels." 
Can you see any airyness in that? It reminds me of the pic- 
tures on my grandmother's crockery. 

Nov/, again: "Then the calamus climbing from one 
tall tree to another with resolute grasp, next attracted our at- 
tention." There is something so sailor-like about that "reso- 
lute grasp," that it would attract most anyone's attention. 
In the neighborhood of such fern groves the trees were verit- 
able giants, the orchids in the forks were m.ost numerous, and 
the elephant eared lichen studded the horizontal branches — ' ' 



15 



Just think of it: '^studded the hoi-izontal branches/' 
How it appeals to the ideal sense, to know whether the 
branches studded with elephant eared lichen were horizontal or 
perpendicular. This is certainly a very plain and substantial de- 
scription of a scene in which Ideality migh have found abun- 
dant subject. He gives but one plain line, very plain line, 
to the orchids. Those exquisite ancVniarvelous floral-fonns of 
the air, swaying from branch or litnb, or hovering over the 
mossy indentation of a rock, or hanging pendant from come 
protruding bough. How Ideality v/ould have delighted to 
d'WQll upon the unique and exquisite forms and delicate tints 
of these butterflies of the vegetable kingdom. 

Let us, now, contrast Stanley^ s alimentive description 
with the v/riting of the idealist, J. S. Jenkins. Describing a 
certain island in the Pacific, he says: ''The land rises grad- 
ually for some distance from the shore, and then breaks into 
a succession of mountainous ridges clothed to the top with 
verdure of the richest green. V/ide tracts of table land lie 
along the coast ; and there are broad valleys between the 
ridges, carpeted with the finest tropical flowers and sprinkled 
with clumps and groves of bread-fruit, pandanus and cocanut. 
The steep hill sides are fringed with the white foliage of the 
candlenut ; with the long waving fronds of arborescent ferns 
and the graceful plumes of the mountain palm. The beautiful, 
the wild, the pretty and the picturesque are exhibitsd in strik- 
ing contrast. On one side, there is all the dreamy softness of 
an Italian landscape ; on the other the sublime grandeur of 
Alpine scenery. Tiny brooklets, singing ever so many a joy- 
ous lullaby, course down the upper slopes and anon, v/iden- 
ing into miniature rivers, leap in cascades of milky foam over 
precipices seven hundred feet above the level of the ocean. 
Wild glades and glens there are, within v/hose sylvan reces- 
ses the spirit of romance might forever love to linger." 
Pure ideality suspends its thought in the atmosphere of fancy 
as a sylph floating in the air. 

16. 



THE MODIFICATION. 

The brain is the material instrument of the mind and it 
modifies to its quality and character whatever passes by re- 
flection through it. 

To illustrate this, we will take the instruments of a brass 
band. A breath blown into the Tuba, a gross heavy instru- 
ment, comes forth a gross heavy note. A breath blown into 
an E flat comes forth a shrill and refined note. The breaths 
are the same but the instruments are different. The same 
note blown on the Tuba or bass horn and E fiat differ dis- 
tinctly in quality and character. Do what you will, you can 
never blow an E flat note out of a bass horn, and visa versa. 

The ear is an instrument by which, what is known as 
sound is transmitted to the brain. On the same principle that 
a breath blown into a brass horn is modified in quality and 
character by the instrument, so is sound modified in quality 
and character b}^ the ear through which it is transmitted to 
the brain. The ear is a musical instrument. The ear of an ox 
will, therefore, give to all sound transmitted through it the 
character and tone of the bass horn or bass viol. The ear of 
man is a much finer instrument, and probably as a transmitter 
of sound approximates the E flat cornet or violin in the quality 
and character of its tone. 

No two men see the world exactly alike. The quality of 
the brain, the grade of intelligence, the personal character, the 
quality of the instruments of the common senses, in each 
man modifies and qualifies whatever passes through his ma- 
terial body to the mind. 

To open this subject more fully to your comprehension, 
we will take two artists. One a gross alimentive German: the 
other a fine idealistic Frenchman. Suppose now, you place 
a cabbage before the French artist and a red rose before the 
German and request each to paint the object placed before 
him. "Von wait, and at last, the work is dene. Now, view the 



product. The rose passing throu.'^h :he concrete mind of the 
German, comes forth infused v/ith the character ol Alimen- 
tiveness and appears on his canvas very much like a red 
cabbage. The cabbage passing through the concrete mind of 
the French artist, is infused with ideality and appears upon 
his canvas in the painful exquisiteness of a green rose. 

Now, reverse the conditions. Let the Frenchman paint 
the rose and the German the cabbage. How different the 
result. The cabbage is Alimentive in aspect and character 
and its impression passing through the Germ.an's brain to the 
canvas, comes forth in all its perfection. Indeed on his 
canvas, it is natural enough to eat. The rose, an ideal object 
really improved by transit through the Frenchman's brain, 
melts in exquisite loveliness upon his canvas. So perfect is it 
that the perfume of the flower seems almost to emanate 
from the picture. 

Now what does all this prove? That the quality and 
character of the body and brain, the material instrument, 
and its common senses, constrains the mind into conformity 
with it and thus bringing it into correspondence with it, stamps 
all impression, rippling, flowing or flashed through iii, with 
its character. Thus even thoughts and ideas, fancies and im- 
aginations are forced to conform to the quality and character 
of the material man. The law of limitation or fixity lies in the 
material instrument — the body. In the beginning the body is 
fashioned and endowed with quality and character in conform- 
ity with that of the parents and the exterior conditions and cir- 
cumstances sympathetically affecting gestation. To this fixity of 
personality and character the body remains constant all its 
days, subject, however, to the transient modifications of age, 
environment, circumstances, habits, and education in the 
course of life. 

"My substance was not hid from thee, when I was made 
in secret, and curiously wrought in the lowest parts of the 

18 



earth. Thine eyes did see my substance, yet being imperfect ; 
and in continuance were fashioned, when as yet there was 
none of them. — Psalm.s 139. 

Alimentiveness is the faculty of the woolen stocking. It 
is Plebean. When the envious Casca spoke of the Roman 
rabble as ' 'throwing up their sweaty nightcaps," he pro- 
nounced, probably unconsciously, a satire on Alimentiveness. 
But in spite of its flatness and simplicity, Alimentiveness is a 
most important faculty. It seeks the useful, and might have 
been called, Usefulness. Without it a man would be a dream 
in the air. 

Ideality is the faculty of the silk stocking and is Patri- 
cian. It is the only faculty that gives idea of quality. Its 
whole desire is to perfect and increase quality in everything. 
It might have been called Perfectiveness. However, in- 
crease of refinement or quality is always at the expense of 
general or common utility. 

Gold is a metal of far higher quality than iron, lead or cop- 
per. But the general or common utility of iron, lead or copper 
is far greater than that of gold. Our civilization can do 
without ornaments er gold money, but it could not, well do 
without iron shovels, crowbars, axes and engines; lead bul- 
lets and piping ; brass articles and tinware. These things 
are all of general or common utility. 

The Alimentist seeks the deep, moist valleys. Where 
the soil is rich and food plenty. He cultivates the plant. 
The frog, the hippopotamus, the cov/, the duck and the hog 
are all alimentive creatures. 

The Idealist seeks the higher and drier country of parks 
and groves, v/here the air is purer and life freer. The 
stenches and closeness of over-populous localities seem to 
smother him. The deer and the swan are Ideal creatures. 

The material body is of general or common utility to the 
spiritual man. He could not work on the m^aterial plane 
without it. 

19 



Christ in his great wisdom recognized the material in- 
strument in the transmission of impression to the mind. He 
says;* 'Therefore -speak I to them in parables: because they 
seeing, see not : and hearing they hear not, neither do they 
understand. And in them is fulfilled the prophesy of Esaias, 
which saith : By hearing ye shall hear, and shall not under- 
stand; and seeing ye shall see and shall not perceive." 

Christ speaks to them in parables — PICTURES. They 
could see pictures even if they could not perceive principles. 
Pictures are pleasantly modified by each body to suit the 
individual character, but truths, facts, no body can modify 
them. Absolute truths, if seen at all, must be seen by all alike. 
No character-modifications nor Ignavic qualifications are 
given by the body to the common truth, '* water runs down 
hill." Whether this fact goes through the egotistic brain of 
an Englishman, the firm or obstinate brain of a Scotchman, 
the alimentive brain of a Dutchman, the ideal brain of a 
Frenchman, the acquisitive brain of a New England Yankee, 
the wondering brain of an African negro or the stunted 
brain of the most simple, it comes out just as it went in, 
without any compression or elaboration, physical qualifica- 
tion or modification by character. 



20 



THE QUALITY 

Quality is expressed through and by the Ignavus, the 
material instrument. If the mind and nature is refined the 
body in substance, in hair, in form, even to the nails will 
show it. The higher the quality the more perfect must the 
instrument be by which it is expressed. 

The Ignavus in its grades of quality resembles mineral. 
In its lowest grade we may compare it with clay. As we 
advance to iron, lead, copper, tin, silver and gold. Gold is 
the parallel of the highest and purest grade of bodily refine- 
ment. But even as an earthen vessel, by art the Ignavus is 
given grades of refinement, which, though exalting it to 
nobler uses, do not raise it above the earthy plane. 

Even a vessel of gold, though dedicated to most noble 
use may also vary in quality. It may be eighteen carats fine 
or not more than twelve or ten. It may, in some cases, be a 
mere imitation; brass, v/hich is an alloy of tin and copper, 
still retaining, however, the offensive smell of materialism. 

There is an exceedingly strange and suggestive fact, a 
fact which the superficialist seems never to fully comprehend, 
towit : That a highly refined Ignavus is always endowed 
with corresponding perfection of mind and personality. The 
more s^rmmetrical the body as a whole, the m-ore symmetrical 
the mind and character. This is why comparative m.easure- 
ments have become the principle study of criminologists. It 
is the key to criminology. 

Superior music cannot be produced upon an inferior in- 
strument, even by the most skillful performer, without loss of 
quality. Inferior music, played upon a superior instrument, 
by a skillful musician will be given quality, which, of itself, 
it does not possess. 

We have read and heard much about the influence of 
mind over matter but we find there is another important con- 
sideration, hidden entirely frcm the average understanding 

21 



and that is, the constraint of matter upon minJ. The re- 
flexes from the body to the mind, equal in importance the 
reflexes from, mind to body. Reflexes through a coarse and 
impure body, certainly will degrade the quality of the fine 
and pure ; and a body of superior fineness and purity will cer- 
tainly, improve the quality of the impression it transmits. 
For this reason care of the body is equally as important as 
care of the mind. 

The body is the house of the spiritual man. No clean spirit 
will v^rillingly reside in a crude, dirty and slovenly kept house » 
The spiritual man requires a temple for his residence, not a 
tenement house, indeed, *'the Spirit is the candle of the Lord. 
It reveals to consciousness, sooner or later, ail the foul and 
filthy corners of the Ignavus. There are men in the world who 
know, without the least consideration of faith, that an excell- 
ent and refined mind is the effect of an intimate and intense 
inspherement of the spiritual man by the material body, under 
the direction of expanding deteminative intelligence. By this 
process the material man is purged of grossness and impuri- 
ties and partially transmuted to perrectioa. 

Here is a piece of wood, a piece of lignite, a piece 
of soft coal, a piece of hard coal and a beau- 
tiful diamond. They are all the same thing — :arbon. But 
by transmutation, a piece of v/ood passing through the various 
stages of lignite, soft coal and hard coal, has a: last become 
a diamond, translucent and self luminous. By similar steps 
and under similar laws an opaque intellect is transmuted in- 
to a translucent one. Man in all his premises must pass 
through similar stages by transmutation to physical, moivjl 
and intellectual perfection. 

The coarser the stage the greater comparatively, the bulk. 
There is probably more heat (life) in a ton of hard coal, 
than in four or five cords of wood. The material is in such 
predomiruince in the wood. 

The fire princiole is but loosely insphered in the wood, 

•L.cfC. 

22 



but more intimately in the lignite, still more so in soft coal, 
still more so m the hard coal, and completely in the dia- 
mond. 

Ah, reach up and draw the divine principle do¥/n Into 
you until its shines through the body. Don't be a wooden 
man, and green wood at that, so when you are tried by lire, 
you will smoke like the fuel in the furnace, that Abraham 
saw in his dream, when—- ^'Lo!, an horror of great dark- 
ness fell upon him," 

When a celebrated wit spoke of people ''too green to 
burn," he made the utterance of his life. If you are deter- 
mined to remain wood, dry yourself out, by becoming dead 
to the egotisms, vanities, lusts and appetites of the vulgar 
world, so that others of refined tastes can exist near you 
without being smoked out. If you have made up your mind 
to restrain your ignavousness, your grossness and to culti- 
vate your Ideal faculty, you must begin with your habits. 
You will have to begin to accept realities as they are ; to 
shape your mind, so that everything that enters your brain, 
is not coated over with the Illusions of your personal char- 
acter, as an oyster coats a pebble thrown into its shell, with 
a varnish of pearl. Of course, stern realities, like the an- 
noying and irritating pebble in the oyster, are made endur- 
able by pearl coating. By this impearling, this coating, the 
rough edges are smoothed down. Reality is made beautiful 
by a varnish of impervious delusion — ignorance. These 
pearls are beautiful, it is true, but after all, the exquisite 
measure of their beauty exists in most cases entirely in the 
mind of their creator. We have ail read of the pearl of 
great price, But such pearls are rare, and are the creations 
of purely ideal miadri and may be accepted for the refine- 
ment they infuse into the necessary coarseness of the 
material life. But on general principles, bev/are of the man 
who thv'j.ys pebbl'^.s into your oyster. 



SEP 1 5 1902 



21553 SEP 13 1902 



xr»' 



The majority of minds are opaque. Some of these 
are superficially brilliant. They are opalescent. Brilliant, 
by virtue of a superficial display of colors, but the philos- 
ophy of the colors never penetrates the substance of the 
medium. The common world applauds these minds. It 
delights in these looking-glass minds, and their mental mir- 
roring. The conventional mass goes into raptures over such 
minds, minds that reflect everything but neither originate nor 
perceive anything. 

There is, in the world, however, a minority of minds, 
which by study, experience, and severe intellectual and 
moral discipline, have at last reached a point of perfect crys- 
talization, and become like the diamond translucent; 
minds, which, in the very interior of understanding, im.medi- 
ately decompose into all its primary principles, whatever 
thought or observation passes into them. These minds are 
comprehensive because they are translucent. They analyze 
everything into ultimates, within the interior, not upon a sur- 
face opaque and impenetrable, They see it as it is, while the 
opaque only feel it. 

Consider all these things, and at the same time imagine 
yourself, Abraham; your material man. Lot, and your spiritual 
man, Melchisedec ; the four kings as the four natural elements, 
earth, water, fire and air; the five kings as the five common 
senses; Abraham's trained servants as the intellectual facul- 
ties ; Aner, Eschol and Mamre as Unity, Order and Ac- 
quisition. 

Abraham represents the sun; Aner, Eschol and Mamre, 
the three fiery signs of the zodiac. Mamre, the Ram and the 
celestial House of Life ; Eschol, the Lion and the celestial 
House of Children; Aner, the Archer and the celestial 
House of Religion. 

The SUN is LORD of the LION. 



24 



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